2935、“叫他把他那麦比拉洞给我”表示（他们所拥有的）信之模糊。这从“洞”和“麦比拉”的含义清楚可知：“洞”是指模糊（参看2463节）；“麦比拉”是指处于模糊之中的信。“洞”之所以表示模糊，是因为它是一个充满黑暗的地方；当经上提到“山洞”时（如创世记19:30，那里说罗得住在山洞中），它表示良善的模糊；但当提到“麦比拉田间的洞”时，它表示真理的模糊。由于此处说的是“麦比拉洞”，而麦比拉是尽头有洞的那块田，所以它在此表示真理的模糊，或也可说，信的模糊。由此也明显可知，“麦比拉”表示处于模糊之中的信。
那些正在重生，并变得属灵的人在真理方面处于最大的模糊之中，或说通常很难看见真理。对他们来说，良善的确从主流入，但真理流入得不那么多。因此，在人里面，一种平行和对应关系存在于主与良善之间，但不存在于主与真理之间（参看1832节）。其主要原因在于，此处所论述的那些人不知道良善是什么，即便知道，也不发自内心相信。只要他们的良善处于模糊之中，他们的真理也处于模糊之中，因为一切真理都来自良善。或说得更清楚一些，他们只是非常模糊地知道，主是良善本身，与对主之爱和对邻之仁有关的一切都是良善，凡肯定并支持这些观念的，都是真理。事实上，他们甚至对此心存怀疑，并愿意去听反对这些考虑的推理。只要他们处于这种状态，来自主的真理之光就无法流入。他们甚至认为主是另一个人，而不是神；他们出于某种世俗的爱来看待对主的爱。他们几乎不知道源于对邻之仁的纯正情感是什么，甚至不知道仁爱是什么，邻舍是什么。然而，这些东西都是最基本的。由此明显可知，属灵人处于何等大的模糊之中，这种模糊在重生之前更大。这种状态就是此处论述的主题。
Potts(1905-1910) 2935
2935. That he may give me the cave of Machpelah. That this signifies obscurity of faith, is evident from the signification of a "cave," as being what is obscure (see n. 2463); and from the signification of "Machpelah," as being faith that is in obscurity. A "cave" signifies obscurity because it is a dark place; when a "cave of a mountain" is spoken of, it then means obscurity of good; but when it is said the "cave of the field of Machpelah," it then means obscurity of truth. As it is here said, the "cave of Machpelah," and Machpelah was where there was a field at the end of which was the cave, obscurity of truth is here meant, or what is the same, obscurity of faith; and hence also it is plain that "Machpelah" means faith which is in obscurity. [2] Those who are being regenerated and being made spiritual are in the greatest obscurity as to truth. Good indeed flows in with them from the Lord, but not so much truth; wherefore between the Lord and the good with man there exist parallelism and correspondence, but not with the truth (see n. 1832). The primary cause of this is that those here treated of do not know what good is; and even if they should know, still they do not believe from the heart; and so long as good is in obscurity with them, so long is truth, for all truth is from good. But to make this more clear: They know only very obscurely that the Lord is good itself, and that all is good which is of love to Him and of charity toward the neighbor, and that all is truth which asserts this and confirms it; indeed they even cherish doubts, and admit reasonings against these things; and so long as they are in such a state, the light of truth from the Lord cannot flow in; they even think of the Lord as another man, and not as God; and they think of love to Him from some worldly love; what the genuine affection of charity toward the neighbor is they scarcely know, nor indeed what charity is and what the neighbor, when yet these are essentials. Hence it is evident how far the spiritual are in obscurity; and they are still more so before regeneration, which is the state here treated of.
Elliott(1983-1999) 2935
2935. 'Let him give me the cave of Machpelah [which is his]' means the obscurity of faith [that was theirs]. This is clear from the meaning of 'a cave' as obscurity, dealt with in 2463, and from the meaning of 'Machpelah' as faith which is enveloped in obscurity. The reason 'a cave' means obscurity is that it is a place filled with darkness. When reference is made to a mountain cave - as in Gen 19:30, where it is said that Lot lived in a mountain cave - obscurity as regards good is meant, but when reference is made to the cave in the field of Machpelah obscurity as regards truth is meant. Here, because the expression 'the cave of Machpelah' is used - Machpelah being the field at the end of which the cave was situated - an obscurity as regards truth, or what amounts to the same, as regards faith is meant. From this it is also evident that Machpelah is faith which is enveloped in obscurity.
[2] Those who are being regenerated and becoming spiritual are very much in obscurity as regards truth. With them good from the Lord is indeed flowing in, but truth less so. Consequently a parallelism and correspondence exists with man between the Lord and good, but not between Him and truth, see 1832. The chief reason for this is that men do not know what good is, and if they did know they would still not believe it at heart. And as long as their good is enveloped in obscurity, so too is their truth, for it is from good that all truth springs. Or to be more explicit, the idea that the Lord is Good itself, and that everything which in itself is a manifestation of love to Him and of charity towards the neighbour is good, and that everything which declares and confirms this is truth, they do not know except in an extremely obscure way. Indeed they even entertain doubts, and allow reasonings to enter in against those considerations. And as long as their state is such, the light of truth from the Lord cannot flow in. Indeed they think of the Lord as they do of another human being and not of Him as God; and they model their idea of love to Him on some worldly kind of love. What genuine affection that stems from charity towards the neighbour is they scarcely know at all, or even what charity is and what the neighbour is. Yet these are essentials. From this one may recognize the great obscurity in which spiritual people are and which is all the greater before regeneration has taken place, which state is the subject here.
Latin(1748-1756) 2935
2935. `Det mihi speluncam Machpelae': quod significet obscuram fidei, constat a significatione `speluncae' quod sit obscurum, de qua n. 2463; et a significatione `Machpelae' quod sit fides quae in obscuro. Quod `spelunca' significet obscurum, inde est quia locus est tenebrosus; cum dicitur `spelunca montis,' ut Gen. xix 30, quod `Lot habitaret in spelunca montis,' tunc est obscurum boni, at cum dicitur spelunca agri Machpelae, tunc est obscurum veri; hic quia dicitur spelunca Machpelae, et Machpelah erat ubi ager in cujus fine spelunca, est obscurum veri, seu quod idem, obscurum fidei, inde quoque patet quod `Machpelah' sit fides quae in obscuro. [2] Qui regenerantur, et fiunt spirituales, sunt quam maxime in obscuro quoad verum; bonum quidem a Domino apud illos influit, sed non ita verum, quare inter Dominum et bonum apud hominem datur parallelismus et correspondentia, non autem inter verum, videatur n. 1832; causa primaria est quia non sciunt quid bonum, et tametsi scirent, usque non ex corde credunt, et quamdiu bonum illis in obscuro est, tamdiu etiam est verum, nam ex bono omne verum; sed clarius, quod Dominus sit ipsum Bonum, et quod omne quod est amoris in Ipsum et charitatis erga proximum, sit bonum, et omne quod id asserit et confirmat sit verum, non sciunt nisi perquam obscure; immo etiam dubia fovent, et ratiocinia admittunt contra illa; et quamdiu in tali statu sunt, lux veri a Domino influere non potest; immo de Domino ut de homine alio, non ut de Deo cogitant, de amore in Ipsum ex amore quodam mundano; quid affectio genuina charitatis erga proximum vix sciunt, immo quid charitas, et quid proximus, cum tamen haec essentialia sunt; inde patet quantum in obscuro sunt spirituales, et adhuc magis ante regenerationem, de quo statu hic agitur.